A Maschil of David, occasioned by Doeg the Edomite's betrayal of David to Saul. A rebuke to the mighty who trust in evil and deceit, and a declaration of trust in Hashem's enduring mercy.
Tap any Hebrew word to reveal its root, value, and meanings.
Verse structure: 3 words, 14 letters. The shortest word is "of·David" (לְדָוִֽד, 4 letters) and the longest is "for·the·leader" (לַמְנַצֵּ֗חַ, 5 letters). 3 unique roots are used. Frequent roots: "of·David" (root דוד, 89x in Psalms); "for·the·leader" (root נצח, 73x in Psalms). Full calculation: לַמְנַצֵּ֗חַ [for·the·leader] (218) + מַשְׂכִּ֥יל [Maskil] (400) + לְדָוִֽד [of·David] (44) = 662.
Ibn Ezra
"For the leader, Maskil" — the meaning is a poetic composition whose opening word is 'Maskil.' And the meaning [of the psalm] is to declare that the end of a wicked man is evil.
Metzudat David
"Maschil" — through it he instructs the people, to warn them against evil speech (lashon hara).
when Doeg the Edomite came and told Saul, and said to him: 'David has come to the house of Ahimelech.'
verse value 1337
Insights
Verse structure: 11 words, 45 letters. Notable word values: "to·him" (ל֑וֹ) = 36, double chai. The shortest word is "to·him" (ל֑וֹ, 2 letters) and the longest is "Ahimelech" (אֲחִימֶֽלֶךְ, 6 letters). Words sharing gematria 14: Doeg, David. 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "when·came" (בְּב֤וֹא), "Doeg" (דּוֹאֵ֣ג), "the·Edomite" (הָאֲדֹמִי֮). The root בוא appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 111x in Psalms); "David" (root דוד, 89x in Psalms); "when·came" (root בוא, 79x in Psalms). The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 7 and 4 words. Full calculation: בְּב֤וֹא [when·came] (11) + דּוֹאֵ֣ג [Doeg] (14) + הָאֲדֹמִי֮ [the·Edomite] (60) + וַיַּגֵּ֢ד [and·told] (23) + לְשָׁ֫א֥וּל [to·Saul] (367) + וַיֹּ֥אמֶר [and·said] (257) + ל֑וֹ [to·him] (36) + בָּ֥א [has·come] (3) + דָ֝וִ֗ד [David] (14) + אֶל־בֵּ֥ית [to·the·house·of] (443) + אֲחִימֶֽלֶךְ [Ahimelech] (109) = 1337.
Ibn Ezra
"When... came" — Scripture abbreviated the telling of the incident, because it is [already] known.
Radak
"When ... came" — he is called "the Edomite" because he sojourned in the land of Edom. "David has come to the house of Ahimelech" — and it did not relate more of the matter than this, for it is already known from the Book of Samuel.
Metzudat Zion
'The Edomite' — he resided in Edom.
Malbim
'David came to the house of Ahimelech' — I have already explained (in my commentary on I Samuel 22) that the essence of the slander depended on this: that in truth David came to the house of Hashem, not to the house of Ahimelech. Doeg heard that David said he was going on the king's mission, and that he was hungry, so that a ravenous hunger had seized him, and that he asked him for the Urim about a vague matter and did not inform the priest of the essence of his question, saying that the king had commanded him to conceal the matter; and he did not request the sword of Goliath at all, only a sword in general, and only because he had no other sword did he take the sword of Goliath. From all this it is evident that the priest acted in the innocence of his heart and the cleanness of his hands, and only Doeg altered the facts. He said, 'David came to the house of Ahimelech,' which implies that he came to his house personally — and regarding this he did not say 'to the house of Ahimelech the priest,' for he meant that David did not come to him by virtue of his priesthood but because he was with him among the conspirators. And on this foundation he built his whole slander, making it appear to Saul that while David was in his house, not in Doeg's presence, he revealed his secret to him, that he was fleeing. He also altered the order of events from how they actually occurred (as I explained there, that he altered the truth of the matter in six particulars), and through this the priests were seized for execution — see there.
Why do you boast yourself of evil, O mighty man? The mercy of God endures continually.
verse value 1617
Insights
Verse structure: 6 words, 27 letters. The shortest word is "God" (אֵ֝֗ל, 2 letters) and the longest is "why·do·you·boast" (מַה־תִּתְהַלֵּ֣ל, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "why·do·you·boast" (מַה־תִּתְהַלֵּ֣ל), "the·mighty·man" (הַגִּבּ֑וֹר). 6 unique roots are used. Frequent roots: "the·kindness·of" (root חסד, 125x in Psalms); "all·the·day" (root יום, 121x in Psalms); "God" (root אל, 112x in Psalms). The etnachta (major mid-verse pause) falls on 'the·mighty·man', dividing the verse into phrases of 3 and 3 words. Full calculation: מַה־תִּתְהַלֵּ֣ל [why·do·you·boast] (910) + בְּ֭רָעָה [in·evil] (277) + הַגִּבּ֑וֹר [the·mighty·man] (216) + חֶ֥סֶד [the·kindness·of] (72) + אֵ֝֗ל [God] (31) + כׇּל־הַיּֽוֹם [all·the·day] (111) = 1617.
Rashi
"Why do you boast of evil, you mighty man?" — Why do you boast and brag of the evil that you do, you who are mighty in Torah? "God’s kindness is constant" — to rescue the one whom you pursue. Another explanation: God’s kindness is constant. Had Ahimelech not given me bread, do you think that I would have died of hunger? God always shows kindness toward Israel, and if he had not given me [to eat], others would have given me.
Ibn Ezra
"Why" — he speaks addressing Doeg directly: why do you boast of evil, you mighty one at doing evil? "And the meaning of 'the kindness of God endures all the day'" — [is that] one should praise only the kindness of God, which encompasses us all; or its meaning is: do you not know that the kindness of Hashem is with me all the day? And the proof is what he says at the end: 'I trust in the kindness of God forever and ever' [Psalm 52:10]. And some say: that it is missing a kaf, [so that it means] 'like the kindness of Hashem.'
Radak
"Why" — the heh of "haGibbor" [the mighty man] is the heh of address, and he is saying: why do you boast, mighty man? For "the chief of the herdsmen" [Doeg] used to boast of his evildoing, for such is the way of the wicked. "The mercy of God endures all day" — meaning, toward me. Has He not many times saved me from his hand, when he intended to kill me? So He has saved me now from his hand.
Metzudat David
"O mighty man" — You, Doeg, who are mighty in Torah, why do you praise yourself for the evil you did to me, thinking that from now on everyone will refrain from giving me provisions, and I will be caught by the hand of Saul? "The mercy" — Did you not know that the mercy of God is present at all times, and there will be found those who have compassion on me?
Malbim
'Why,' you 'mighty man! Why do you boast of the evil' that you did? 'Why do you boast of the kindness,' while you have blasphemed 'God, all day long' — through the desecration of the Name that you committed by killing the priests of Hashem?
Your tongue devises destruction; Like a sharp razor, working deceitfully.
verse value 3232
Insights
Verse structure: 7 words, 28 letters. The shortest word is "doer·of" (עֹשֵׂ֥ה, 3 letters) and the longest is "your·tongue" (לְשׁוֹנֶ֑ךָ, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "you·devise" (תַּחְשֹׁ֣ב), "like·a·razor" (כְּתַ֥עַר), "sharpened" (מְ֝לֻטָּ֗שׁ). 7 unique roots are used. Frequent roots: "doer·of" (root עשה, 109x in Psalms); "your·tongue" (root לשון, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'your·tongue', dividing the verse into phrases of 3 and 4 words. Full calculation: הַ֭וּוֹת [destruction] (417) + תַּחְשֹׁ֣ב [you·devise] (710) + לְשׁוֹנֶ֑ךָ [your·tongue] (406) + כְּתַ֥עַר [like·a·razor] (690) + מְ֝לֻטָּ֗שׁ [sharpened] (379) + עֹשֵׂ֥ה [doer·of] (375) + רְמִיָּֽה [deceit] (255) = 3232.
Rashi
"sharpened" — Heb. מְלֻטֳשּׁ. "working deceit" — Cutting the flesh with the hair.
Ibn Ezra
"Destruction[s]" [havvot] — he speaks of the tongue as 'devising,' because the tongue is like an interpreter/spokesman, and through it the thought is made visible. "And the meaning of 'havvot'" — things that come to be according to your thoughts. Some say: that '[working] deceitfully' [remiyah] is from [the same root as] 'ramah vayam' ['He has hurled into the sea'] (Exodus 15:1). And some say: it is from the derivation of 'mirmah' [deceit], for the root is one and the same.
Radak
"Destruction" — since the tongue relates the thought of the heart, he said "your tongue," as if the tongue itself were thinking, for it is the pen of the heart. "Destruction" — meaning ruin, and a matter of evil, whether in deed or in thought. "Like a razor" — like the sharpened razor, which a person thinks will cut a little but cuts a lot, and this is deceit, as if the razor deceives. So too your tongue spoke evil words, and the words were few, but the deed that resulted from them was great, for eighty-five priests were killed, aside from the children.
Metzudat David
"Your tongue devises" — since the tongue reveals the thought of the heart, he said, "your tongue devises." "Working deceitfully" — like one who cuts the flesh together with the hair; so too are you, for out of your hatred you destroyed the priests of Nob.
Metzudat Zion
'Destruction' — words of ruin. 'Like a razor' — a knife used for shaving. 'Honed' — sharpened.
Malbim
'Your tongue devises destruction' — your tongue devised schemes to bring about destruction and ruin, until it became 'like a sharpened razor, working deceitfully': that instead of thinking to use it to remove hair and blemish, it cuts off the head with it. So too, instead of wanting to remove a stumbling-block from the house of Saul, you spilled innocent blood.
You love evil more than good; Falsehood rather than speaking righteousness. Selah
verse value 1870
Insights
Verse structure: 7 words, 23 letters. The shortest word is "evil" (רָּ֣ע, 2 letters) and the longest is "you·love" (אָהַ֣בְתָּ, 4 letters). 7 unique roots are used. Frequent roots: "than·speaking" (root דבר, 133x in Psalms); "Selah" (root סלה, 70x in Psalms); "than·good" (root טוב, 63x in Psalms). The etnachta (major mid-verse pause) falls on 'than·good', dividing the verse into phrases of 3 and 4 words. Full calculation: אָהַ֣בְתָּ [you·love] (408) + רָּ֣ע [evil] (270) + מִטּ֑וֹב [than·good] (57) + שֶׁ֓קֶר [lie] (600) + מִדַּבֵּ֖ר [than·speaking] (246) + צֶ֣דֶק [justice] (194) + סֶֽלָה [Selah] (95) = 1870.
Ibn Ezra
"You love" — [evil] more [than good]. And some say: [it means] instead [of good]; only, in this language, we have not found [such usage elsewhere]. "Falsehood" — that he spoke that which Ahimelech knew, that David was a fugitive; and therefore he [Ahimelech] was killed. "You love" — the meaning: you love evil.
Metzudat David
"More than good" — more than doing good. "Falsehood" — refers back to the word "love," meaning: you love speaking falsehood more than speaking righteousness, which is a thing that endures forever.
Malbim
'You love' — for we cannot say that you truly erred and thought that Ahimelech was guilty of the matter, for why 'did you love evil more than good'? Why did you not tell the good? And why 'did you love falsehood rather than speaking righteousness'? Why did you tell lies — that he came to his house and that there he inquired of God for him — and why did you not tell the good that you heard, that Ahimelech knew nothing, and that David had been seized by a ravenous hunger, and the other matters that I explained in my commentary on Samuel there, which would not have implicated the priests?
You love all devouring words, The deceitful tongue.
verse value 1447
Insights
Verse structure: 4 words, 21 letters. The shortest word is "you·love" (אָהַ֥בְתָּ, 4 letters) and the longest is "all·words·of·devouring" (כׇֽל־דִּבְרֵי־בָ֗לַע, 9 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·words·of·devouring" (כׇֽל־דִּבְרֵי־בָ֗לַע). 4 unique roots are used. Frequent roots: "all·words·of·devouring" (root דבר, 133x in Psalms); "you·love" (root אהב, 40x in Psalms); "the·tongue·of" (root לשון, 33x in Psalms). Full calculation: אָהַ֥בְתָּ [you·love] (408) + כׇֽל־דִּבְרֵי־בָ֗לַע [all·words·of·devouring] (368) + לְשׁ֣וֹן [the·tongue·of] (386) + מִרְמָֽה [deceit] (285) = 1447.
Ibn Ezra
"You love," "devouring words" — [words] that will swallow you up and destroy you, O tongue of deceit; that is why it comes after it.
Radak
"You love" — the evil and the falsehood that he said: that Ahimelech knew David was fleeing, and Ahimelech helped him by giving him bread to eat and also inquiring of God for him. And this was a lie, for he [Ahimelech] did not know that David was fleeing. This is what Doeg meant, even though it is not written explicitly [in the text]. "You love" — words of destruction, for his words destroyed Ahimelech and his family. "The deceitful tongue" — for the evil talk that he spoke deceitfully had been held back from the day he saw the matter; for had he informed him [Ahimelech] that he was doing evil in Saul's eyes by giving him bread and a sharp sword, Ahimelech would have refrained. But he hid the matter deceitfully, in order to inform against him.
Metzudat David
"Devouring words" — these are the evil speech (lashon hara) that is spoken in a swallowed, hushed manner.
Malbim
'You love' — according to the words of our Sages, the Amalekite sojourner who told David of Saul's death and claimed that he had killed him was Doeg the Edomite. And I have already explained in my commentary (II Samuel 1) that in truth Doeg did not kill Saul (as I explained there — I Samuel 31 — that Saul fell upon his own sword), and he said so because he thought that thereby he would find favor in David's eyes. David said to him, 'Your blood is upon your own head, for your own mouth has testified against you, saying: I have slain the anointed of Hashem' — meaning, although you now spoke falsely, in any case you have decreed death upon yourself through the words of your own mouth. And he hinted to him that in any case he had already killed the anointed of Hashem once before, namely Ahimelech the High Priest, who was anointed with the anointing oil and was killed on account of him. And so it says of you: you, the 'deceitful tongue!' You 'loved all devouring words' — and thereby you will stumble by your own tongue.
God will likewise break you for ever, He will take you up, and pluck you out of your tent, And root you out of the land of the living. Selah
verse value 2710
Insights
Verse structure: 10 words, 41 letters. The shortest word is "Selah" (סֶֽלָה, 3 letters) and the longest is "and·will·pluck·you" (וְיִסָּחֲךָ֣, 5 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "also·God" (גַּם־אֵל֮), "will·break·you" (יִתׇּצְךָ֢), "will·take·you" (יַחְתְּךָ֣). 10 unique roots are used. Frequent roots: "from·the·land·of" (root ארץ, 157x in Psalms); "also·God" (root אל, 112x in Psalms); "for·ever" (root נצח, 73x in Psalms). First appearance of the root שרש ("and·will·uproot·you") in Psalms. The etnachta (major mid-verse pause) falls on 'from·tent', dividing the verse into phrases of 6 and 4 words. Full calculation: גַּם־אֵל֮ [also·God] (74) + יִתׇּצְךָ֢ [will·break·you] (520) + לָ֫נֶ֥צַח [for·ever] (178) + יַחְתְּךָ֣ [will·take·you] (438) + וְיִסָּחֲךָ֣ [and·will·pluck·you] (104) + מֵאֹ֑הֶל [from·tent] (76) + וְשֵׁרֶשְׁךָ֨ [and·will·uproot·you] (826) + מֵאֶ֖רֶץ [from·the·land·of] (331) + חַיִּ֣ים [living] (68) + סֶֽלָה [Selah] (95) = 2710.
Rashi
"shall tear you down" — Heb. יתצך, an expression of demolition (נתיצה). "He will break you" — Heb. יחתך, an expression of breaking. "and pluck you" — Heb. ויסחך, and shall tear you out. "and uproot you" — He shall uproot after you, to tear out all the roots; esraciner or esraziner in Old French, to uproot, deraciner in modern French.
Ibn Ezra
"God also" — because he [Doeg] was detained before Hashem, therefore he [David] says: 'Hashem will break you and pluck you out of your tent.' "And root you out of the land of the living. Selah" — just as you rooted out the family of Ahimelech. "Selah" — truly, [said] by way of prayer, or through the holy spirit.
Radak
"Likewise" — just as you tore down the family of the priests from the tent of Hashem, so God will tear you down and pluck you from your tent, so that no memory of you will remain. "And root you out" — He will uproot your root, so that no root will remain for you or for your house. And this is the meaning of "from the land of the living" — for they will all die; or its meaning is from the World to Come. "He will take you up" — Hashem will take you. "And pluck you out" — a term of demolition.
Metzudat David
"God too" — just as through you Saul destroyed the priests of Nob, so too will God destroy you. "From the tent" — from your house. "And root you out from the land of the living" — forever, without return.
Metzudat Zion
'He will break you' — from the terms 'netitzah' (demolition) and 'harisah' (destruction). 'Forever' — for all time. 'He will shatter you' — from the term 'chatat' (terror/dismay) and 'shever' (breaking), as in 'and do not be dismayed' (ve'al techat) (Joshua 1). 'And pluck you out' — an expression of demolition and uprooting, as in 'Hashem will uproot the house of the proud' (yisach) (Proverbs 15:25).
Malbim
'God will likewise break you down forever' — this refers to his being killed, and the structure of his body being demolished. 'He will pluck you up and tear you away from your tent' — this refers to the loss of his honor, for until now he had been among those who dwell in the tent of Hashem, that is, among the Sanhedrin, as our Sages said, but now his grave was assigned with the wicked. 'And root you out of the land of the living' — this refers to the loss of his soul, and its being rooted out of the upper land of the living. 'Selah' — the conclusion of the matter.
The righteous also shall see, and fear, And shall laugh at him:
verse value 1256
Insights
Verse structure: 5 words, 27 letters. The shortest word is "and·will·see" (וְיִרְא֖וּ, 5 letters) and the longest is "just" (צַדִּיקִ֥ים, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "will·laugh" (יִשְׂחָֽקוּ). 5 unique roots are used. Frequent roots: "and·over·him" (root על, 120x in Psalms); "and·will·see" (root ראה, 100x in Psalms); "and·will·fear" (root ירא, 77x in Psalms). Full calculation: וְיִרְא֖וּ [and·will·see] (223) + צַדִּיקִ֥ים [just] (254) + וְיִירָ֗אוּ [and·will·fear] (233) + וְעָלָ֥יו [and·over·him] (122) + יִשְׂחָֽקוּ [will·laugh] (424) = 1256.
Rashi
"and laugh at him" — And this is the ridicule they will say about him: “Behold! This is the man who does not place his trust in the Holy One, blessed be He. See what happened to him.”
Ibn Ezra
"The righteous shall see" — and they will increase in fear of Hashem.
Radak
"The righteous shall see, and fear" — the vengeance that God will take from you for the blood of the priests, and they will grow more in fear of God, and will laugh at Doeg, and say:
Metzudat David
"And shall fear" — they will increase their fear of Hashem. "And at him" — they will mock Doeg.
Malbim
'The righteous will see' — since this was a providential punishment, measure for measure: Doeg, who had been Saul's agent to strike at the priests of Hashem, said of himself now (in the episode with David) that he had been an agent sent by Saul to kill the anointed of Hashem a second time — namely, Saul himself — and he said, 'Trembling has seized me' (Hebrew: hashevatz), alluding by this word to the sin of killing the priests, the wearers of the checkered tunic (tashbetz), according to the tradition of our Sages. And he himself was killed by David, because he had killed the priests. Behold, 'the righteous who see this will fear Hashem,' upon witnessing His providence and His judgment, 'and they will laugh at him' and speak of him in mockery.
'Lo, this is the man who made not God his stronghold; But trusted in the abundance of his riches, And strengthened himself in his wickedness.'
verse value 2197
Insights
Verse structure: 11 words, 43 letters. Notable word values: "God" (אֱלֹהִ֗ים) = 86, equal to Elohim. Verse gematria: 2197 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "God" (אֱלֹהִ֗ים, 5 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "sets" (יָשִׂ֥ים), "his·stronghold" (מָ֫עוּזּ֥וֹ), "and·trusted" (וַ֭יִּבְטַח). 11 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "not" (root לא, 174x in Psalms); "in·the·abundance·of" (root רב, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'his·riches', dividing the verse into phrases of 9 and 2 words. Full calculation: הִנֵּ֤ה [behold] (60) + הַגֶּ֗בֶר [the·man] (210) + לֹ֤א [not] (31) + יָשִׂ֥ים [sets] (360) + אֱלֹהִ֗ים [God] (86) + מָ֫עוּזּ֥וֹ [his·stronghold] (129) + וַ֭יִּבְטַח [and·trusted] (35) + בְּרֹ֣ב [in·the·abundance·of] (204) + עׇשְׁר֑וֹ [his·riches] (576) + יָ֝עֹ֗ז [grew·strong] (87) + בְּהַוָּתֽוֹ [in·his·wickedness] (419) = 2197.
Rashi
"he strengthened himself in his wickedness" — Heb. יעז בהותו.
Ibn Ezra
"Behold" — and Doeg will become a byword, and they will say: 'Behold the man who trusted in his wealth.' "And the meaning of 'strengthened himself in his wickedness'" [yaoz behavvato] — as he said: 'your tongue devises destruction.'
Radak
"Lo, this is the man" — who did not make God his stronghold; see his end. "His stronghold" — the vav is written with a dagesh. "In his wickedness" — in his tyranny and his evil.
Metzudat David
"Behold the man" — they will say in their mockery: Behold, this is the man who did not make God his strength and his trust; see what became of him. "Strengthened himself in his wickedness" — he strengthened himself through speaking treachery against the priests of Nob, for through this he found favor in the eyes of Saul.
Metzudat Zion
'Strengthened himself' — became strong/emboldened.
Malbim
'Behold, the man who did not make God his stronghold, but trusted in the abundance of his riches' — for he thought that thereby Saul would enrich him. And what was his end? 'He sought strength through his own ruin' — the very thing by which he wished to grow strong became his ruin and his destruction, for he thought that thereby he would find strength with David, and instead found ruin and destruction.
But as for me, I am like a leafy olive-tree in the house of God; I trust in the mercy of God for ever and ever.
verse value 2189
Insights
Verse structure: 9 words, 42 letters. Notable word values: "God" (אֱלֹהִ֑ים) = 86, equal to Elohim. The shortest word is "and·ever" (וָעֶֽד, 3 letters) and the longest is "in·the·kindness·of·God" (בְחֶסֶד־אֱ֝לֹהִ֗ים, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·an·olive-tree" (כְּזַ֣יִת), "in·the·kindness·of·God" (בְחֶסֶד־אֱ֝לֹהִ֗ים). 9 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "forever" (root עולם, 144x in Psalms); "in·the·kindness·of·God" (root חסד, 125x in Psalms). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 5 and 4 words. Full calculation: וַאֲנִ֤י [but·I] (67) + כְּזַ֣יִת [like·an·olive-tree] (437) + רַ֭עֲנָן [leafy] (370) + בְּבֵ֣ית [in·the·house·of] (414) + אֱלֹהִ֑ים [God] (86) + בָּטַ֥חְתִּי [I·have·trusted] (429) + בְחֶסֶד־אֱ֝לֹהִ֗ים [in·the·kindness·of·God] (160) + עוֹלָ֥ם [forever] (146) + וָעֶֽד [and·ever] (80) = 2189.
Rashi
"But I" — who am now being pursued by you, will be like an olive tree, fresh with children and grandchildren, in the house of the Holy One, blessed be He.
Ibn Ezra
"But as for me" — I am planted in the house of Hashem; because Doeg was detained [there], he [David] therefore says: 'and pluck you out' and 'root you out,' using the intensive [heavy] verb-pattern. And the meaning: to cut off the root — and this is the reverse of the passive construction.
Radak
"But as for me, I am like a leafy olive tree" — the wicked man withers like a withering leaf and has no hope; but I will be saved from his tongue, and I will be like a leafy olive tree, for all year the leaves of the olive tree are fresh and moist. "In the house of God" — because he was detained before Hashem. For "I trust in the mercy of God" — that refers to me, not to him, for he trusts in his riches.
Metzudat David
"But as for me" — but I will be rooted in the house of God like a leafy olive tree, for I have trusted in the mercy of God forever and ever, and I am not like Doeg.
Metzudat Zion
'Leafy' — moist and fresh.
Malbim
But as for me, I am 'like a leafy olive tree' — rooted in one place; so I am rooted 'in the house of God,' not like Doeg, who was then detained in the house of Hashem while his own root was planted in a place of impurity. And just as the olive tree is always fresh and its leaf does not wither, so 'I trust in the mercy of God forever and ever' — for the good that comes to a person by virtue of his deeds and merits is not assured to continue forever, since it changes as his deeds change; but the good that comes from the mercy of God, not according to strict judgment based on good deeds, will last forever, for the mercy of Hashem does not change. And David received his kingship by virtue of that mercy, as will be explained at length in Psalm 89.
I will give You thanks for ever, because You have done it; And I will wait for Your name, for it is good, in the presence of Your saints.
verse value 1711
Insights
Verse structure: 9 words, 37 letters. The shortest word is "because" (כִּ֣י, 2 letters) and the longest is "Your·faithful·ones" (חֲסִידֶֽיךָ, 6 letters). 9 unique roots are used. Frequent roots: "because" (root כי, 216x in Psalms); "for·ever" (root עולם, 144x in Psalms); "Your·name" (root שם, 119x in Psalms). The etnachta (major mid-verse pause) falls on 'You·have·done', dividing the verse into phrases of 4 and 5 words. Full calculation: אוֹדְךָ֣ [I·will·thank·You] (31) + לְ֭עוֹלָם [for·ever] (176) + כִּ֣י [because] (30) + עָשִׂ֑יתָ [You·have·done] (780) + וַאֲקַוֶּ֥ה [and·I·will·wait·for] (118) + שִׁמְךָ֥ [Your·name] (360) + כִי־ט֝֗וֹב [for·it·is·good] (47) + נֶ֣גֶד [before] (57) + חֲסִידֶֽיךָ [Your·faithful·ones] (112) = 1711.
Rashi
"when You have done [this]" — When You do this for me. This verse is addressed to the Holy One, blessed be He.
Ibn Ezra
"I will thank You" — because You executed judgment for me against Doeg. "And I will hope in Your name" — that You will do to him according to his own deed, that You will avenge me against him.
Radak
"I will give You thanks" — for You have done this judgment. And he said this through the holy spirit, for God, may He be blessed, will take judgment from Doeg. "And I will wait" — and I will forever wait for Your name, and I will make known before Your pious ones that You have done good. "Va'akaveh" [and I will wait] — the vav is voweled with a patach, indicating that the word is future tense.
Metzudat David
"You have done it" — as I asked. "And I will wait for Your name" — that You will do further kindness with me, for are You not good toward Your faithful ones? Therefore I hope that You will also do good to me through Your kindness.
Malbim
"I will thank You forever, for You have done it" — meaning, I will continually give thanks for the past, for Hashem's miracles never cease, and so I will continually give fresh thanks for the good He has done for me; this corresponds to what he said above, "But I am like a leafy olive tree in the house of God." And also, "I will hope in Your name, for it is good" — to do kindness in the future — "before Your pious ones," who are prepared for kindness; this corresponds to what he said, "I trust in the kindness of God forever and ever."
Ibn Ezra
Metzudat David